Monday’s solar eclipse in the USA provided a writing opportunity for merging my science background with gleanings from theological and faith practices.
The timing of the eclipse—falling on the Hebrew date of Rosh Hodesh Elul, or the 1st day of the month of Elul, and exactly one month before the 1st day of Tishri or Rosh haShana, the Jewish New Year—was laden with significance.
The Hebrew calendar is based upon the lunar cycle, and each Jewish month begins on the occurrence of the new moon.
This is different from other cultures whose calendars are based upon solar cycles, such as our civic Gregorian calendar. And it is the new moon, not the full moon, that is the significant phase of observance.
The Biblical significance of the sun and moon begin in Genesis Ch.1 v.14. God says that there shall be lights in the expanse of the heavens, to divide day from night, and:
“והיו לאתת ולמועדים ולימים ושנים”
“…they will be signs, for the set aside times, and for the days and the years.”
What God has created then with the sun and moon are not merely two planetary light fixtures, but objects in the expanse of sky above that provide signals to us for the observance of seasons and other specially set or appointed times.
We observe that the moon has cyclical phases and have set the new moon as the beginning of the each new month. The crescent of new moon emerges after its disk has waned fully leaving darkness. In observance, we take time off, especially women, and look forward to the moon’s cycling back to fullness. The eclipsed moon disk signals the time of pause before a new cycle begins; it is the hidden becoming manifest; the time to reflect upon what had been and what can be; the grieving of what was unfulfilled and the anticipation of success in the future. We are given the monthly gift of renewal.
On the science side, according to NASA a solar eclipse occurs when the moon, earth and sun are so aligned as to block one another’s light during the moon’s orbit around the earth. A solar eclipse can only happen if the new moon phase passes near one of the angular nodes of the moon’s orbit around the earth, explaining why there is not a solar eclipse with every new moon.
So the month of Elul in the USA this year has had two birth phases, the lunar new moon and the solar eclipse, both by biblical and scientific reckoning.
This solar eclipse held special spiritual significance for many. I wanted to know what that was like for different peoples.
I studied surveys of various ethnic and cultural groups to understand. What I learned was that for cultures that base their calendars and reckoning on the sun, such as we do in civic North America with the Gregorian calendar, a solar eclipse can be an ominous event: The great object that provides light, safety, energy and food—disappears.
For those whose culture is solar-base, even for the 2-1/2 minutes of the total eclipse, this is an ominous portent for some. Theological and liturgical explanations include: heralding the Rapture which will whisk away Christian believers and leave behind everyone else to face seven years of awful tribulations; God’s judgment upon humanity and against human sin; kings were not able to stop the sun’s disappearance, even by royal decree; Ancients filled the skies with other gods; Judaism, with its plethora of blessings for every natural event, has none for a solar eclipse.
Other traditions see the eclipse as a time for deeper introspection and prayer. In Judaism rather than providing a blessing, the Talmud gives lessons about the value of prayer at such times. In Native American traditions, commentators say their people see the time of solar eclipse as the liminal moment, the time between one world and the next. The National Museum of the American Indian set up a blog for indigenous peoples to post what their traditions are, and indeed the imagery of prayer, of self-reflection and change, of imminent rebirth, were commonalities.
This, then, is the time to pause and reflect on what has been; and upon what one may wish to step into as the light returns.
Whether your practice or culture is solar or lunar-based, the one thing in common is that prayer helps to ground one’s faith that indeed, the vanished sun or moon will indeed reappear. We have both God’s Word on that, and NASA’s.
Our ancient ancestors didn’t have NASA to explain the celestial events. Faith is the legacy they gave to us: that whatever happened in the past can be repaired as we pause in the liminal shadows and reflect on what and who we can be, in faith that the light will return.
~~Wishing You and Yours a Meaningful and Reflective Month of Elul~~
Although we are nearing the end of the year-long cycle of reading the Torah, or Five Books of Moses, I am drawn to the themes in Chapter 12 in the Torah’s first Book Bereshit, or Genesis.
This Book is called Lech Lecha in Hebrew, which is translated as urging someone to ‘go forth’. Yet, so much more…
There is an emphasis, a kick in the pants or as we say in Yiddish a potschke en tuchas.
You would say this to someone who is procrastinating or avoiding an encounter, putting off a decision, denying a problem, or overstaying a visit.
The Torah is once again doing us a favor. No one will willingly call you out or name for you the immense discomfort you’ll endure in order to maintain a status quo. But there is always a Torah story for that. And that is one of the gifts of studying Torah. Sometimes a close reading of a biblical story or passage about a predecessor can jog us into our own resolution when we are stuck.
But, it’s not enough to simply listen to or read the story. You have to really be engaged with the task. Here are some suggestions: let yourself not only hear or see the words, but as the story is told go into it fully. Feel the heat of the desert on your skin, see the infinity of the black and star-filled nights, taste the sweetness of the cool clear water or nurturing manna, feel the hefty weight of the swords in battle, the powerful arms of a chariot driver, the voice urging you to walk forth despite fatigue or pain.
Engage your inner vision; of taste, smell, skeleton and muscle. This is your way out.
Out of what? Well, only you know that. But here are some more insights from the Lech Lecha story. God tells Abram to go forth. Weren’t things okay for Abram already? All we know that he is a descendent of Noach (Noah), and then God calls to him to go forth one day.
There are many stories, or midrashim, that try to explain this sudden communication from God to Abram to act. The first midrash I knew about was told to us preschoolers in Sunday school. That Abraham (his name was actually Abram) smashed all the idols in his father’s store becaulse he didn’t believe they were real, like the real God he knew.
Although it is almost cartoon-like in simplicity and meant for children, I think that is a good adult explanation too. Isn’t that story describing the moment when everything you had always believed before, now crystallizes into a new truth? Remember when you realized that there was no Santa Claus and your parents were wrapping all those gifts for you under the tree, or that if you wanted to buy more toys you had to earn some money, or that you really had a dysfunctional family and really needed an escape plan?
Yes, these are concepts from childhood, but what did you do when you realized their truth? did you move forward and start giving as well as receiving gifts on holidays, did you create a means to earn income or did you seek out other safe places to live or work? Or are you still waiting for everything to go back to the innocent way it was before you had those awe-filled awakenings?
I ask this very personal question for you, as a favor, so you can start to move toward your answers.
Some of the outcomes of not heeding a call to move forward, and instead clinging to the perceived safety of the old and familiar routines, are not good. Some outcomes are: feeling too tired to act and sinking into depression, expressing helpless rage at others or self that things are not staying the same anymore, or coping by numbing through addictions.
Individuating into your own self-sustaining person is a daunting, difficult path. Yet once you know the truth of your circumstances, the courage can be summoned to take action.
When Abram started to listen to God’s Voice he grew out of being a son/child. As the Torah says in detail for us: he went forth from his land, from his birthplace, and from his father’s house toward the land which God would show him.
Heeding God’s voice was for Abram a true act of faith; he did not know where he was going, only that he should go. He was leaving behind all that was dear and familiar to follow a Presence that told him to go. And that by doing so he would make a great nation; and his name, or house of descendants, would be blessed.
I am not saying to wait for actual or imagined words in your ears or mind to know when to move forth, although that can happen. But when you have an insight; and a paradigm has shifted for you, that is a time to listen carefully with your inner ear. The real courage is to heed the call; keeping you eyes and ears open allows the details to grow clear.
Courage and strength to face the difficult and unknown comes from the faith that going forth means growth; and is indeed better than staying still.